Tag: Richard W. Symonds

Move over, Freud

Philosopher-therapists are using their abstract discipline to help people lead more meaningful lives

By Ian Coutts

SOCIETY

December 2017

Who am I? What is right? How should I live my life? Everyone asks these questions at some point or another. Joanna Polley helps her clients answer them.But Polley is not a psychotherapist, nor does she use the techniques of any particular school of psychology or follow Carl Jung or Sigmund Freud or other giants of psychoanalysis. Instead, Polley’s tools are the writings and ideas of the great thinkers in the eastern and western traditions, stretching back to the ancient Greeks and ultimately to Socrates, whose directive “Know thyself” might make him history’s first therapist.

A philosophical therapist, Polley is part of a small movement of philosophers who are turning their abstract academic discipline into a method of helping people lead happier, better, more effective lives. They perhaps draw inspiration from Epicurus, the ancient Greek philosopher, who said, “There is no benefit in philosophy if it does not drive out diseases of the soul.”

Superficially, Polley’s work does resemble conventional therapy. She meets with clients in a Toronto office furnished with a sofa and a couple of comfy chairs. “I don’t see a clientele that’s very different from a regular psychotherapist,” she says. “They’re struggling with depression and always anxiety.” They’re experiencing “a general kind of malaise, and they want to work things through.”

Her approach to these issues is where the difference lies. “I don’t focus on childhood. I don’t work on the traditional things a psychotherapist works on. . . . A lot of people who come here have already worked through that stuff.” Her clients face many of the problems we all have, not necessarily because there is “something wrong,” she says, but “because we are human.”

When she meets with clients, she says, “I like to discuss what’s going on, and then I like to step out and look at it from a more philosophical position. What is the point of a human life or a career or a relationship? What is love? What is work?”

After exploring the big picture, she’ll “zoom back in on how can we apply these [questions] in making really concrete changes in their lives.” It’s an approach she characterizes as both “more abstract and more practical” than conventional therapy.

In her work, Polley draws on a range of philosophers, whom she often advises her clients to read as well. Friedrich Nietzsche, she says, is “very good for helping people to see that a lot of what they think is because our culture thinks it. They have never reflected on it or thought about it.” Aristotle is good, too. “He’s the one who really shows us that ethics is about practising ethical acts and becoming the kind of person who does ethical things.” Twentieth-century philosophers such as Jacques Derrida and Gilles Deleuze (the subjects of Polley’s doctorate) are also useful, as are examples taken from literature, including, perhaps improbably, Henry Miller, whose novels were banned in the United States for obscenity. “He encourages people to take risks and to see that life is an ongoing experiment, not in ‘What am I?’ but in ‘Who might I be?’”

On a more fundamental level, philosophical therapy challenges people’s thinking. “I support my clients, and I offer them compassion, but I also tell them when they need to check their inferences,” Polley says. “I tell them, ‘No, your reasoning is faulty.’ People need to be told they’re thinking incorrectly or not carefully enough. Or in a very limited way.”

Some of Polley’s clients seek her out with specific ethical dilemmas — whether to terminate a pregnancy, for example — and stay with her for as little as three sessions. Others work with her for a year or more. The bulk of her clients are women in their 20s. “When I first started this [six years ago], I thought I would get a lot of people in mid-life crisis . . . people who are a little bit older and starting to reflect on their lives and wondering what it’s all about.”

Michael Collister, whose name has been changed, is a client of Polley’s who is in his mid-60s. A retired lawyer, Collister says he had “completed a fairly successful career, if you define success by how society defines success.” But he worried. “I didn’t want to just have the rest of my life evaporate with no purpose.” Over the course of three months, Collister and Polley met regularly. Readings included Nietzsche, Immanuel Kant and Viktor Frankl.

For Collister, the biggest difference between philosophical therapy and conventional therapy is orientation. “Psychoanalysis is all about you,” he says. “That has its place, but there’s this quote from Bertrand Russell that goes basically, ‘Until I looked outside myself, I wasn’t happy.’” (In his book The Conquest of Happiness, Russell writes that his own happiness came “very largely . . . due to a diminishing preoccupation with myself.”) Thanks to his work with Polley and his own reading, Collister has found a new purpose: researching inequality “and how we, as a society, need to think about how we’re organized to address what I think is going to be a very significant problem in the future.”

Contemporary philosophical therapy has roots in early-1980s Europe, where individuals trained in philosophy began working with clients outside university departments. Today, it has a complicated relationship with its institutional counterpart, with some academic philosophers speaking critically about the therapeutic branch of their discipline.

In an article in The Point, Tom Stern, who teaches philosophy at University College London in England, writes that a therapeutic approach to philosophy, taken too far, “finds it difficult to tell you that you are wrong about something. You are told . . . that you are ‘the expert’ about what matters to you, that there’s ‘no intrinsically good or bad thing to do,’ that what matters is the ‘meaning and purpose’ that you put on it. . . . You can be misled, on the wrong path, disoriented, hindered, distracted. But you can never just be wrong.” Ultimately, Stern asserts that “philosophy questions” and “life questions” — the search for truth and the search for fulfilment — aren’t so easily combined.

Mark Kingwell, a philosophy professor at the University of Toronto, admits most graduate students in his department lack interest in anything but academic jobs. They feel, Kingwell says, that “if you don’t achieve that outcome, somehow you’ve failed.” It is also unlikely, he adds, that philosophical therapy “could be taught in the kind of philosophy department that’s currently the mainstream.”

Interestingly, Peter Raabe at the University of the Fraser Valley in Abbotsford, B.C., does teach what might be called philosophical therapy. But while his course is offered by the philosophy department, it is specifically intended for future mental health-care workers.

Polley is undaunted in her mission to encourage more philosophers to consider offering counselling. Ultimately, she’d like to see the creation of a Canadian professional organization for philosophical therapists. (At present, she and many of her counterparts are certified by the American Philosophical Practitioners Association.) Then, she thinks, they could co-ordinate with the university departments and say to the students, “Here is an option for you.”

It wouldn’t represent a radical new direction so much as a return to philosophy’s roots, to Epictetus and Seneca, so-called Stoics who saw philosophy not as an abstract pastime but a concrete, hands-on tool to help make sense of life and the world.

“The Stoics were the ones who believed in philosophical practice,” says Polley, “and then it sort of got lost.”

Australian celebrates philosopher’s life

An Australian has travelled more than 10,000 miles to celebrate the life and times of philosopher and previous South Downs resident CEM Joad on the 60th anniversary of his death.

The incredible journey was made a reality when Australian Greg Devine read an article published by Ifield resident, Richard Symonds, called ‘The Forgotten Christian Philosopher’ about the celebrated author, Cyril Edwin Mitchinson Joad.

“Greg has been described as Australia’s keenest CEM Joad researcher and, perhaps somewhat inevitably, came across my name during his research on the internet,” said the 59-year-old.

Mr Devine read that the walk from Amberley Station to South Stoke was probably the most beautiful walk on the South Downs – a walk CEM Joad himself took many times – and so he decided to get in touch with Mr Symonds and experience the route firsthand.

On July 28-30, the Australian from Redcliffe (a bay-side town north of Brisbane) travelled to the UK with his wife and a close friend.

“Richard and I hit it off immediately, chatting all the way,” said the 56-year-old.

“He showed me the historic North Stoke church. We then proceeded to the South Stoke Farm, stopping off at St Leonard’s Church.

“Richard then pointed out the building and window at which CEM Joad sat writing many of his books.”

CEM Joad wrote and edited more than 100 books, pamphlets, articles and essays, including ‘An Old Countryside for New People’ and ‘Folly Farm’, until his death in 1953.

He most notably appeared on The Brains Trust, a BBC Radio wartime discussion programme.

“Joad’s writings speak to me of a man who searched earnestly for the truth. He’s inspired me to use language in lively and engaging ways,” said Mr Devine.

The Australian party also visited ‘Meadow Hills’ in Stedham – the former home of CEM Joad. The owners, Sarah and Martin Large, kindly welcomed the tourists.

Mr Devine said: “The garden had become overgrown but Sarah was valiantly working to restore it. She is convinced that Meadow Hills was the location of the farm and house described in Joad’s book ‘Folly Farm’.”

The 60th anniversary of CEM Joad’s death was marked at the Stedham Village Memorial Hall in April.

As Trump’s America plays its own potentially-catastrophic global war game, we would do well to remember a forgotten English philosopher and writer – C.E.M. Joad (1891-1953) – whose work is exhibited at the Arundel Museum this week (‘The Joadian Way’ Exhibition – April 7-14).

67 years ago, in June 1950 at the start of the Cold War, Joad won an Oxford Union Debate against Randolph Churchill – chaired by Robin Day [an Oxford ‘stringer’ for Time magazine which later covered the debate under the heading “Heading for Hell?”]:

“That this House regrets the influence exercised by the U.S. as the dominant power among the democratic nations”.

As Trump’s America plays its own potentially-catastrophic global war game, we would do well to remember a forgotten English philosopher and writer – C.E.M. Joad (1891-1953) – whose work is exhibited at the Arundel Museum this week (‘The Joadian Way’ Exhibition – April 7-14).

67 years ago, in June 1950 at the start of the Cold War, Joad won an Oxford Union Debate against Randolph Churchill – chaired by Robin Day [an Oxford ‘stringer’ for Time magazine which later covered the debate under the heading “Heading for Hell?”]:

“That this House regrets the influence exercised by the U.S. as the dominant power among the democratic nations”.

The Joadian Way Ramblette

C.E.M. Joad

Described as “possibly the most beautiful short walk in the South Downs National Park”, the Joadian Way Ramblette took place the weekend before Easter – Saturday April 8 – to mark the 64th Anniversary of South Downs philosopher and writer C.E.M. Joad (1891-1953), who became famous in the wartime Brains Trust.

Starting from Amberley Station at 11am, the short walk passes through North Stoke near the South Downs Way (with its unique red Telephone Box/Information Point), and then on to South Stoke where Joad wrote many of his 100+ books in the 1940’s.

THE JOADIAN WAY (Amberley Station – Houghton Bridge – North Stoke – South Stoke – North Stoke – Amberley Station)

Terrain : Grass footpath and track (muddy and slippery in parts). Good walking boots strongly advised. A few hills.

Where to park : Amberley Station (off the B 2139)

Amberley Station

ROUTE

1. Start from the Heritage Trail sign on the wall at Amberley Station, with the Amberley Working Museum opposite. This small village, called Houghton Bridge, is located on the banks of the river Arun and is home to, rather confusingly, both Amberley museum and train station.

2. Head out of the Amberley Station and immediately cross the busy road – with care. Walk left towards Houghton Bridge [a walk right would go Amberley Village – a good walk from the station].

Here it is best to do a little ‘imagineering’ and go back in time to 1814 – over 200 years ago. Imagine no trains, no cars and no restaurants – just boats and a bridge over the river. The only means of crossing the river was the bridge – thus the Toll House to charge for crossing it.

Houghton Bridge was built in 1813, with John Davis being the first Toll “Keeper”. He started work on April 1 1814 and received eight shillings per week.

Turnpike tolls raised £70 to £80 per year. The charge of two shillings was made “for every 4-wheeled Wagon, Wain, Cart drawn by 8 horses”; two shillings for “Coach, Chariot, Landau, Berlin chaise, Curricule, Calah, Hearse or other such carriage drawn by six horses or other beasts”; and “for every drove of calves, swine, sheep or lambs sum of 10d [pence] per score”.

“For any use on a Sunday – Double Toll”.

The bridge itself was rebuilt in 1875 by landowners which included the Duke of Norfolk (Arundel Castle) and Lord Leconfield (Petworth House).

4. Carefully go half-way across the bridge, and cross the road at the footpath signpost on the other side. Then follow the path to the river.

5. Follow the grass path along the river – “The Riverbank Walk”. Keep a look out for the different varieties of wildlife which frequent the River Arun throughout the year – as well as the occasional fisherman

After going over a stile, immediately turn left over another stile (by the small lock). Walk to the end of this narrow, hedged footpath which is often very muddy and slippery. Take extra care here. The road will finally be reached

Then come back the same way, and just after the red telephone box take the signposted footpath to the right.

9. The narrow footpath brings you out on to the grand vista of the South Downs.

Go straight across the field to the wooded area (any cows, sheep or horses therein are likely to be very curious).

10. Follow the footpath through the woods and cross over the Gurkha Bridge

11. Keep along the path, noticing the Knobbled Tree on the left (easily missed!)

Continue walking until the river is reached. Turn left after the turnstile, and walk along the river towards the the white bridge

The Bridge

South Stoke Farm and St Leonard’s Church can be seen on the other side of the Arun.

12. Cross over the Bridge

South Stoke Farm looking West

Arun Valley Line looking East

And follow the track into South Stoke Village.

13. Pass the Old Rectory and St Leonard’s Church

St Leonard’s Church

In the cemetery, look out for “The Still Point” inscription by TS Eliot on the gravestone of John and Joanna Haggarty.

This author came to understand a little more about “The Still Point” at the Knobbled Tree (see Point 11.).

Walk on to the Chapel Barn and South Stoke Farm [from where CEM Joad wrote many of his 100+ books, and is the farm in his posthumous work of fiction “Folly Farm”].

Chapel Barn

South Stoke FarmLambing Season on this busy working farm

C.E.M. Joad (working in South Stoke Farm in 1943 – Candle-holder still used for Village events)

Photo Postcard taken by Chris Clarke [looking from the South-West towards the North-East] – South Stoke Farm and Chapel Barn to the left, and St Leonard’s Church to the right.

14. Return to Amberley Station/Houghton Bridge by walking back to North Stoke. At its Telephone Box/Information Point turn right, then keep walking along the road running parallel with the railway line towards the station.

15. Pass the Chalkpit tunnel (from where scenes of the James Bond film “A View to a Kill” were shot – starring Roger Moore and Grace Jones)

As Trump’s America plays its own potentially-catastrophic global war game, we would do well to remember a forgotten English philosopher and writer – C.E.M. Joad (1891-1953) – whose work is exhibited at the Arundel Museum this week (‘The Joadian Way’ Exhibition – April 7-14).

67 years ago, in June 1950 at the start of the Cold War, Joad won an Oxford Union Debate against Randolph Churchill – chaired by Robin Day [an Oxford ‘stringer’ for Time magazine which later covered the debate under the heading “Heading for Hell?”]:

“That this House regrets the influence exercised by the U.S. as the dominant power among the democratic nations”.

Philosopher commemorated at Arundel Museum

C. E. M. Joad

The work of a philosopher, writer and wartime ‘Brains Trust’ celebrity is set to be showcased at the Arundel Museum this month.

Cyril Edwin Mitchinson Joad, a prolific writer who penned more than 100 books, lived from August 12 1891 until April 9 1953. He did a lot of his work in Sussex, where he wrote many of his books.

Joad was one of the best known British intellectuals of his time.

As a panel member of The Brains Trust, an informational BBC radio and television programme in the 1940s and 50s, Joad would enable the show’s panel of experts to answer questions sent in by the audience.

Joad passed away of cancer at the age of 61 at Easter 1953, and to mark the occasion, Arundel Museum is displaying some of the Joad Archive.

From April 7 to 14, the museum will display Joad artefacts and manuscripts, and visitors can find out what links philosophy, train travel and a Sussex farm.

Arundel Museum is almost exclusively run by volunteers who have a passion for the history of the town and its people. The exhibits have been arranged to tell the story of this historic town.

The exhibition will commemorate the passing of the ‘People’s Philosopher’ and Brains Trust broadcaster.